A

1. There were two layers of curtains covering the mishkan. The first layer was made of colored wools and the second layer was made from goat hair. The second layer was made with great wisdom bc they somehow spun the hair into threads while the hair was still attached to the goats.

2. We learn the size of reshus harabim- 16 Amos wide- from the wagons used in the desert to transport the kerashim. There were two rows of wagons. Each wagon took up 5 Amos (2 and 1/2 wide, + 1 1/4 per wheels) and there was 5 Amos space between wagons. Plus one xtra amma bc a Levi stood on side of the wagons to make sure boards didn’t fall

3. A big rock in the street - 10 tefachim high and 4 tefachim wide- is a reshus hayachid. Similarly, a pit 10 tefach deep and 4 tefach wide is a reshus hayachid.

4. The banks of a pit can combine in height with the walls of the inside pit to make a total height of 10 tefachim so the pit would be a reshus hayachid.

5. A wall that is 10 tefach high but not 4 tefach wide could be a reshus hayachid if it encloses another domain. This is logical: “if it makes another domain a reshus hayachid, certainly it itself is a reshus hayachid!”

6. If there’s a pit 9 tefach deep and someone takes out a tefach worth of dirt, the gemara is unsure if they’re liable. The akira of the item is simultaneous with the creation of the reshus hayachid. Similarly, what if someone places down dirt in a pit exactly 10 tefach deep? The hanacha is simultaneous with the removal of the status of reshus hayachid. However, this question is only bc dirt is a material one leaves permanently in the pit. But a random item wouldn’t detract from the size and one would be liable for putting it in 10 tefach pit.

7. Another similar question is if someone throws a four tefach board on top of a 10 tefach board in a street, where the item will be completing the status of the reshus hayachid. And if in this case one is exempt bc the time is first completing the Reshus hayachid, the gemara adds a safek if the board had another item on top. Maybe there it takes another moment before the top item will “land” and settle on top of the board and reshus will already be in place.

Traveling by the word of HaShem

1. The amount of 4 Amos in the street for liability of transfers can be made from two separate domains. Practically then if someone threw from one public domain though a private domain and into another public domain and it traveled 4 Amos between the 2 public domain they would be liable.

2. A street that has a roof is not classified as reshus harabim for carrying on Shabbos bc it’s not like the prototype of reshus harabim- the open camp of the Jews in the desert.

3. The Kerashims dimensions were 10 Amos high, 1 and 1/2 ammah wide, and 1 ammah thick. R Yehuda holds the thickness tapered off towards the top where it came to a point and R Nechemiah holds it was an ammah thick all the way to the top.

4. The kerashim were moved on 4 wagons when the mishkan moved. The wagons were 5 Amos long, 2 and 1/2 wide, and an ammah and a 1/4 on either side for the wheels. The kershaim were stacked up (12 per wagon) with their length across the width of the wagons. Acc to the Gemaras conclusion they laid the kerashim on their narrow side of 1 ammah on the wagons, and had 4 stacks of 3 Kreshashin on each wagon. There was one ammah of space open in the middle of the wagon where no kerashim were. Under that space would be considered a public street domain bc there was no roof on top of it.

5. The mishkans interior was 30 Amos long by ten Amos wide. It was covered by two layers of curtains. The first layer was 10 panels measured 28 Amos long by 4 Amos wide. The second layer was 11 panels of 30 Amos long and 4 Amos wide. As mentioned in #3, there’s a dispute if the Kerashim were an ammah thick on the top. If they were not thick at the top, the curtains curtains hung further down in the sides of the mishkan. If the were thick at the top, the curtains didn’t hang as far down. Ultimately, it means there’s a dispute if the second layer would cover the bottom ammah of the אדנים sockets or if they remained exposed.

6. The curtains covered the western walls kerashim and even draped down on the floor. How much extra curtain dragged on the floor? Again, this depends on the dispute if the kerashim were an ammah thick on the top. If they were, the excess curtain was 1 ammah, and if they were thin at the top, the excess was 2 Amos

Separation between punishments

A

1. Earthenware kli that has a leak is still a kli and can be used to sanctify the parah adumah waters. However, a broken shard that’s designated for usage around the home loses tumah when it starts leaking bc “no one brings a shard for a shard”- it’ll just be thrown away.

2. The size of a hole in flowerpot to make contents considered attached to the ground in regard to laws of hechser is a dispute. Either size of small root or the size of pomegranates.

3. Throwing from one domain to another on Shabbos is a toldah or carrying and liable.

4. If someone throws from one private domain into another but it goes through a public street- the Rabban say he’s exempt bc it didn’t land in the street while r akiva says he’s obligated.

5. There’s something called מושיט- extending an item from one private domain to another over airspace if street. This is derived form the leviims movement of boards on the wagons from back wagon to front wagon. It’s a toldah of hotzaah on Shabbos, but it not if the item is transferred scrolls a street; it’s got to be like the leviim where the two wagons were on the same side of the street

6. Hotzaah has a source from the Pesukim. Moshe told the people to stop bringing donations to him. He was in public domain and was saying not to make transfers from private tents to him on Shabbos

7. The Av is carrying out from private place to street. Hachnasa- bringing in from street to private domain- is a toldah derives logically from hotzaah.

8. Both av and toldah need korban. But tow dif Avos or two did Toldos require seperate Korbanos, while an av and its own toldah only need one Korban. (R Eliezer disagrees and holds Av and its toldah require seperate korbanos)

9. There’s a new Halacha from

Sinai that throwing or transferring 4 Amos in a public domain is obligated. We don’t have a direct source from the mishkan, bc we don’t find they needed to throw or move things 4 Amos in the street but the Halacha reaches this rule.

10. The מקושש did something wrong on Shabbos with wood. Some say he carried the wood 4 Amos in street, some day he detached growing wood, and some say he gathered the wood together.

Keeping the fire alive

1. R Eliezer holds eye paining is dying from the Torah while Rabban day its only assur rabbincally. Braiding and fixing hair is “building” from the Torah acc to r Eliezer (we find HaShem “built” Chava by braiding her hair) and rabanan say it’s forbidden only rabbinically.

2. Milking animal is מפרק- extracting, a toldah of דש. Straining coagulated milk is borer. And making cheese by pressing curds together is boneh.

3. R Eliezer says sprinkling water on floor is boneh, as in sweeping floors. But the rabbis disagree and are only concerned for leveling holes in the ground. A stone floor is for sure not a problem, and acc to r shimon that דבר שאין מתכון מותר it’s likewise not an issue to pour water to to take dust out of the room.

4. R Eliezer holds that taking out honeycombs from beehive is a form of Tolesh but the rabbis disagree.

5. Regarding a flowerpot without a hole- there is no tolesh for removing a plant growing inside bc it’s not connected to the ground. But one with a hole is considered attached to the ground and there is tolesh for removing the plant. (R shimon holds even pots with holes are not considered attached to the ground unless the hole is on the bottom of the pot and leaves a small area underneath it.)

6. Another context in Halacha with holes in flowerpots is hechsher for foods- foods contract tumah only if they became wet after being detached from the ground. All agree that a flower growing a in a pot with a hole is considered attached and cannot get a hechsher.

7. A broken shard of pottery can still accept tumah if it’s designated for use around the house, but not if it has a hole that lets liquid seep out.

8. An earthenware kli that allows liquid to seep in cannot be used to sanctify the parah adumah waters.

9. An earthenware kli with a hole big enough for a small root makes contents attached to the ground for the laws of hechsher.

10. A regular food kli loses tumah with a hole that olives pass through. But if it’s made to hold pomegranates, the size of the hole won’t make it lose tumah unless pomegranates pass through.

11. A sealed earthenware kli does not accept tumah unless most of its seal is opened. (For a small kli even if a pomegranate can pass though the seal it accepts tumah)